What We All Agree On, and What We (Probably) Don’t, In this Sanctification Debate

First the low down, then a few statements, and then a lot of questions.

About two weeks ago Jen Wilkin wrote a piece called “Failure Is Not a Virtue” in which she registered her concern over celebratory failurisum–”the idea that believers cannot obey the Law and will fail at every attempt.” I thought her post was right to expose one of the possible errors in talking about sanctification, especially when some in the Reformed community have suggested that trying to help people stop sinning is a waste of time akin to teaching frogs how to fly.

In response, Tullian Tchividjian accused Jen of “theological muddiness,” saying that while failure is not a virtue, acknowledging failure most definitely is. After that, Michael Kruger jumped in, arguing that Tullian’s response failed to distinguish between the second and third use of the law. Then Mark Jones, whose excellent book on Antinomianism I commended here and here, came down on the side of Jen and offered to fly to Florida to debate law and gospel with Tullian, his fellow PCA pastor. Carl Trueman seconded the idea, and Jared Oliphint weighed in with a fine piece on the relationship between law and gospel in Reformed theology.    Continue at Kevin DeYoung

A quick look at the Doctrine of Unconditional Election

The Doctrine of Unconditional Election is not for sissies. What I mean by that is if we adhere to this doctrine then we had better be ready for those in unbelief to attack us with their broadsides and accusations. It seems that every Pelagian out there, whether full blown Pelagian or semi-Pelagian or Arminian, is convinced that Man is not dead in his or her trespasses and sins and is fully able to elect God or not. Of course, none of their arguments hold any water because they are derived either from man-centered philosophy or from Bible verses taken out of context (eisegesis). On the other hand, the Doctrines of Grace are all completely Biblical and are based entirely in Holy Scripture expositions done exegetically.   Continue at Mike Ratliff

Young Minister Describes Journey in and out of Calvinism

TEMPLE—Austin Fischer became a Calvinist because his reading of the Bible offered him no other choice. He left Calvinism when he could not reconcile its tenets with the self-sacrificial love God demonstrated on the cross of Jesus Christ.

Fischer, teaching pastor at Vista Community Church, a Baptist General Convention of Texas-affiliated congregation in Temple, wrote about his spiritual journey in Young, Restless, No Longer Reformed: Black Holes, Love and a Journey in and out of Calvinism. He is a graduate of the University of Mary Hardin-Baylor and Baylor University’s Truett Theological Seminary.

Like many young evangelicals, the writing of John Piper provided Fischer’s introduction to Calvinism—a system of theology inspired by Reformer John Calvin that emphasizes the sovereignty of God, the depravity of humanity and the predestined election of some to salvation and others to damnation.

As a teenager, Fischer lost interest in the “narcissistic” and shallow idea that Christianity existed just to provide him security and make him feel good, he said. So, his youth minister at Denman Avenue Baptist Church in Lufkin suggested he read Piper’s book, Desiring God.   Continue at Ken Camp

Imitating God in Christ: Recapturing a Biblical Pattern

Jason B. Hood, Imitating God in Christ: Recapturing a Biblical Pattern. InterVarsity Press, 2013. 232 pages. $22.00

“What Would Jesus Do?” is a slogan young Reformed types love to hate. But what if it’s a question more of us should be asking?

Gospel-centered-everything is quickly becoming a dominant refrain among younger and not-so-younger evangelicals. In part this is a reaction to the perceived moralism of the previous generation, whether a hardline fundamentalist variety or its squishier evangelical cousin. Two prominent threads in this fabric are gospel-centered holiness and gospel-centered preaching, the latter fueling the former.

Of course, with any reaction comes the peril of overreaction. As C.S. Lewis quipped, “For my own part I hate and distrust reactions not only in religion but in everything. Luther surely spoke very good sense when he compared humanity to a drunkard who, after falling off his horse on the right, falls off it next time on the left” (Fern-seed and Elephants, 66).

In Imitating God in Christ: Recapturing a Biblical Pattern, Jason Hood identifies the concept of imitation as a significant casualty in the gospel-centered counteroffensive against moralism. Should preachers exhort us to imitate biblical examples? Only if we want more “Dare to Be a Daniel” garbage. Should we talk about imitating Jesus? Only if we want to reduce the gospel to moralism or trendy activism. Should we play up the role of godly examples in the church? Only if we care more about copying behaviors than transforming hearts.    Continue at Bobby Jamieson

Why Non-Calvinists Are (Often) Babies

I was at a wedding over the weekend. I was the best man. It was a nice wedding, albeit a warm one. My wife and I got to stay in a nice condo out by the beach with a bunch of other people that were part of the wedding party. This is the first time in two years now that I have not been a Bible college student and surrounded by reformed people. The two years before the last two I had never been surrounded by reformed people. I like the exposure, and conversely I like the fellowship with other Calvinists as well.

It's easy to think everyone is reformed when you are around reformed people, and it's easy to think no one is reformed when you are not. The truth is, most people are not reformed here in the United States. The wedding reminded me of that, as my wife returned to our room at the condo and informed me that she overheard in a conversation one young fellow saying "theology doesn't really matter" to another young fellow. She found that hard to understand. Good for her. I can understand because that is the mentality I expect from people who don't take knowing God seriously.

When you say theology doesn't matter, only the basics are needed, what you are really saying is that God doesn't expect us to take His Word seriously. The Bible is a basic manual, a hand guide or reference book, a moral compass and not much more. It is something to be trifled with, something to go to when you feel down to get back up on your feet. It is but something to comfort you like a child does when he carries a blanket or his old favorite toy with him.   Continue at Thomas Booher

Is Sanctification Mongeristic or Synergistic?

In this article, Kevin DeYoung addresses question of whether sanctification is a monergistic or synergistic work – original source here:

Recently, in a leadership training class at our church, a spirited discussion broke out on whether sanctification is monergistic or synergisitic. No, this is not what every class is like at University Reformed Church. But this one was. I wasn’t there, but I was told the discussion was energetic, intelligent, and respectful. I’m glad to serve at a church where people know and care about this level of theological precision.

The terms monergism and synergism refer to the working of God in regeneration. Monergism teaches that we are born again by only one working (mono is Greek for “one,” erg is from the Greek word for “work”). Synergism teaches that we are born again by human cooperation with the grace of God (the syn prefix means “with” in Greek). The Protestant Reformers strongly opposed all synergistic understandings of the new birth. They believed that given the spiritual deadness and moral inability of man, our regeneration is owing entirely to the sovereign work of God. We do not cooperate and we do not contribute to our being born again. Three cheers for monergism.   Continue at John Samson

Confessions of a Woman Who Didn't Like Theology

A couple of years ago, we were sitting in our living room as I confessed to another young Reformed couple, "I don't like theology." We all observed a moment of embarrassed silence in honor of my ignorance.

I recently reflected on that moment as I sat in an enthusiastically Reformed conference. When I say "enthusiastically Reformed," I mean the sort of zeal you find in that first-semester seminary student who's just discovered the doctrines of grace and can't seem to speak of much else. He manages to foist TULIP into an impressive array of situations, from a discussion of biblical texts to a tour of the art museum.

While I've grown immensely in my understanding of the importance of biblical truth, the stubborn fact remains: love for theology and doctrine doesn't come naturally to me. It's an acquired taste.

But why should you care? Perhaps I lost you at "I don't like theology." Nevertheless, I'm convinced you should care, and here's why: I represent members of your church. Maybe a large segment, maybe a smaller one, but I guarantee they're out there. With this reality in mind, l'd like to offer three insights from an unnatural theology lover.

1. Even when learning doesn't come naturally, we can love theology and doctrine if it's served consistently with a big helping of gentleness and grace.   Continue at Ashley Haupt

5 Reasons a Calvinism Discussion Doesn’t Matter

Editor: Mike is away from his computer – I don’t think its fatal, but perhaps we should pray for him? – and gave me permission to post this. I’m planning to, after this post, return to my commitment, which I wish I had not strayed from, to avoid any discussions of Calvinism! This post was originally published at Mike’s site, Borrowed Light. If it is not in your feed, put it in immediately! Because I said so!

Earlier this week I explained why this discussion on Calvinism matters. Now I’m going to explain in what way this discussion doesn’t matter and why I wish we’d spend our efforts elsewhere. Apparently 5 points are really helpful for discussion…so in honor of all the problems those five points have caused…here are 5 reasons why this Calvinism discussion doesn’t matter. 

Truth is the Spirit’s job

I don’t need to be the truth police. I cannot change someone’s heart and make them embrace the truth. All I can do is present the truth as I see it in Scripture and leave it up to the work of the Spirit. It’s not my job to beat truth into someone’s head. Besides there is a decent chance that I’m wrong myself. There are likely doctrines of which I hold (yes even important ones) of which I’ll need to repent of no more than 5 minutes after entering into heaven.

If I really believe that leading brothers and sisters into all truth is the Spirit’s job it changes the way that I interact with them. John Newton is instructive here. When explaining his position on election and perseverance he said, “If you should accede to my opinions upon my persuasion only, you would be little benefited by the exchange”. Newton knew that what really mattered was the Spirit’s work upon the man to whom he was speaking. And it made him humbly present his position, love the man, and leave the results of the discussion up to the Lord.   Continue at Mike Leake

Throwing Arthur Pink Under the Bus

Back on January 17 Dan Philips over at Pyromanics posted an article that resembled, to me, a character assassination of Dr. Arthur Pink who died in 1952. Here is the link to the post. I was busy at the time and, to be honest, I really have lost the desire to waste my valuable time over there at TeamPyro since their format changed. When this post came out I was notified of it in our CRN discussion forum, but no one really wanted to tackle it. I mean, who wanted to go defend Arthur Pink? It’s not like Dan Phillips was attacking the Gospel or being postmodern or anything like that. I let it go. However, I have a couple of Pink’s books and one of them was very important to me in the early stages of my understanding of Reformed Theology. It was his book The Sovereignty of God. 

I have always been grateful to God for that book along with those of R.C. Sproul and Dr. James White in explaining that true Reformed Theology was far richer and deeper and broader than the Five Points of Calvinism. From an understanding of the Sovereignty of God and the Depravity of Man comes immense joy when we study divine election because we understand the tremendous gift that is Justification by Grace alone through Faith alone. From that perspective, when we study the blood sacrifice of our Lord to become our propitiation and then we marvel and are humbled and lift up our Heavenly Father in praise and worship for having mercy on us who deserved nothing but his wrath, but that wrath was poured out on his beloved son paying the penalty for our sin.

This evening my other book by Pink, which I have not yet read, caught my eye. At the same time I remembered Dan Phillips diatribe against Pink and wondered where this could possibly go since so many seem to look at Arthur Pink these days as somewhat untouchable. The book I am reading now by Pink is his The Seven Sayings of the Saviour on the Cross. I will review it when I am done. For this post I want to share the two “Forward Introductions.” Perhaps that will assist you in putting Dan Phillips’ article in a different light and question what motivated him to write something like that.

Forward by Warren W. Wiersbe    Continue at Mike Ratliff

Jesus Faithful Israel?

In the New Testament, there are some parallels between ancient Israel and Jesus Christ that give warrant to the view that Jesus is faithful Israel whose obedience brings blessings to others. For example, in the Gospel of Matthew, like Israel, Jesus goes to Egypt and then is called out of Egypt. Listen to Matthew 2:13-15.

¹³ Now when they had gone, behold, an angel of the Lord appeared to Joseph in a dream and said, “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him.” ¹⁴ So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. ¹⁵ He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: “OUT OF EGYPT I CALLED MY SON.” (Matt. 2:13-15)

After Jesus’ baptism (Matt. 3:13-17), He “was led up by the Spirit into the wilderness to be tempted by the devil” (Matt. 4:1). Matthew tells us that “after He had fasted forty days and forty nights” (Matt. 4:2), He was tempted. But unlike Adam in the garden and Israel in her wilderness wanderings between Egypt and Canaan, Jesus did not succumb to temptation and sin. Recall that Israel’s wilderness wanderings occurred over a forty year period due to sin (cf. Num. 14, especially verses 31-35) and after she passed through the Red Sea waters (Exod. 14-15). Jesus, however, passed through the waters of baptism, was tempted after forty days of fasting, and did not sin.

Another example of the New Testament relating ancient Israel and Jesus Christ comes from the apostle Paul. It is agreed upon by most Bible scholars that the redemption of the Old Testament was Israel’s exodus from Egyptian bondage, as stated above. God rescued Israel from Egyptian bondage. The Israelites were under a dark and oppressive Egyptian ruler and God Himself delivered them from bondage and took them to the Promised Land through the human leadership of Moses and then Joshua. In Colossians 1:12-15 there are some interesting echoes of the exodus in the words of the apostle Paul. Here’s what he says there:

¹² giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. ¹³ For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, ¹⁴ in whom we have redemption, the forgiveness of sins. ¹⁵ He is the image of the invisible God, the firstborn of all creation. (Col. 1:12-15)    Continue at Richard Barcellos

John Calvin, Missionary and Church Planter

So long as some Christians have called themselves Calvinists, other Christians have probably alleged that Calvinists care little about evangelism, missions, and church planting. The critique isn't new. But only recently have we learned the extent of the zeal and effectiveness of the early reformers in evangelism, missions, and church planting. Elias Medeiros, Harriet Barbour professor of missions at Reformed Theological Seminary in Jackson, Mississippi, will lead a workshop on The Reformer's Commitment to the Propagation of the Gospel to All Nations at TGC's National Conference in April, likely presenting this wider understanding.

But in this short article, I want to give a small taste of John Calvin's missionary and church planting zeal in particular. If you want to get a sense of Calvin's theology of missions and activity, you can read Calvin's sermon on 2 Timothy 1:8-9, "The Call to Witness," Herman J. Selderhuis's John Calvin: A Pilgrim's Life, and Frank James III's series of lectures, The Calvin I Never Knew. From these works, I have compiled several fascinating, surprising, and convicting facts about the missionary and church planting movement John Calvin launched in France and throughout Europe.

Calvin, Equipper and Sender of Missionaries

 

In the 1550s the population of Geneva doubled as refugees, many of them from France, poured in. Many of them sat under Calvin's preaching five times each week.

They heard sermons like this one on 2 Timothy 1:8-9, where he said:

If the gospel be not preached, Jesus Christ is, as it were, buried. Therefore, let us stand as witnesses, and do him this honor, when we see all the world so far out of the way; and remain steadfast in this wholesome doctrine. . . . Let us here observe that St. Paul condemns our unthankfulness, if we be so unfaithful to God, as not to bear witness of his gospel; seeing he hath called us to it.  Continue at John Starke

Deconstructing Puritanism

My friend Tullian picks up on a post by Trevin Wax, “Beware the Puritan Paralysis” in which the latter cautions us about a tendency to introspection. He makes a very important point:

Too many times, we dress up our introspection with flowery terms like “accountability” and “mortification” and “gospel-centered change.” Even if all these terms and concepts are good and needed, if our gaze is constantly inward-focused, then we are as self-centered as the Christian who is consumed with seeking personal pleasure apart from God.

To this we should all say “Amen!” Where we should dissent, however, is the broad brush with which British Reformed theology of the 16th and 17th centuries is painted.

The first problem is terminological. It was one thing for British Reformed writers to speak of themselves as “Puritans” and another for us to do it. Consider how difficult it is for us to define the noun “evangelical.” In Deconstructing Evangelicalism Darryl Hart has argued that there isn’t any such thing as “evangelicalism,” that there isn’t a sufficient number of commonalities to add up to a unified thing “evangelicalism.” If one wants to start an argument at the Evangelical Theological Society just give a paper reading popular “evangelicals” out of “the evangelical movement.” It was controversial to say that Clark Pinnock (who taught, among other things, that the future is genuinely open to God) is not an “evangelical.”   Continue at R. Scott Clark

Are We Required to Attend Church on Sunday?

The very fact that we have to address this question, even in evangelical circles, demonstrates the true measure of the church’s worldliness. It is not a superstitious attachment to days, but respect for the Lord’s generous service to us, that gives us one day in seven to be swept into the drama of redemption. When the holy day is reabsorbed into the common week, the church is bound to be reabsorbed into the world’s bloodstream.

In the Old Testament, the weekly Sabbath is anchored in creation (Ex 20:8-11) and God’s redemption of Israel from Egypt (Dt 5:12-15). The apostolic church met on Sunday, “the first day of the week,” also identified as “the Lord’s Day” (Jn 20:19, 26; Ac 20:7; 1 Cor 16:2; Rev 1:10). 

After the apostles, the twin dangers of Antinomian neglect of the weekly assembly and “Judaizing” legalism already reared their head. Addressing the latter problem, Ignatius reminds the Magnesians, “If then, those who lived in antiquated customs came to newness of hope, no longer keeping the Sabbath but living in accordance with the Lord’s day—on which also our life arose through him and his death (though some will deny it), and by this mystery we received the power to believe…(Mag. 9:1). At the same time, the Lord’s Day continued to occupy its princely status in the weekly schedule. Constantine declared it an official day of rest in 321, launching a civil application of the fourth commandment that lasted even into twentieth-century Europe and the United States.

In the medieval church, myriad regulations—civil and ecclesiastical—had been attached to the Lord’s Day, along with a host of celebration, holidays, and rituals that Scripture does not authorize. The Reformers rejected this return to the shadows of the law. In fact, Luther tended to distinguish sharply between the Sabbath and the Lord’s Day. Yet he called each Lord’s Day “a little Easter.” It is not the day itself that sanctifies, but the ministry of the Word. For that very reason, though, his Larger Catechism insists upon the regular participation in the weekly assembly.

Calvin saw a threefold purpose for the Sabbath institution: 1) as a sign of the final rest that would come with Christ; 2) to maintain church order, and 3) to offer relief for workers. Calvin’s view (Institutes 2.8.31-32) is essentially the same that can be found in Luther’s Large Catechism.  Continue at Michael Horton - make sure you read the comment section as well.

FREE EBOOKS IN .PDF

The Three Forms of Unity (.pdf)
The Heidelberg Catechism, the Belgic Confession and the Canons of Council of Dordrecht along with the Ecumenical Creeds

The Westminster Confession of Faith (.pdf)
The Westminster Confession of Faith is a Reformed confession of faith, in the Calvinist theological tradition. Although drawn up by the 1646 Westminster Assembly, largely of the Church of England, it became and remains the 'subordinate standard' of doctrine in the Church of Scotland, and has been influential within Presbyterian churches worldwide.

Shorter Catechism with Scripture Proofs (pdf)
From the Westminster Assembly. What is the chief end of man? A. Man's chief end is to glorify God,a and to enjoy him forever

Second London Baptist Confession of Faith - 1689 (.pdf)
The main body of the Westminster Confession was preserved in the London Confession of Faith of 1689

The Cambridge Declaration (1996)
Alliance of Confessing Evangelicals - Embraces the "essential truths of Christianity as those were defined by the great ecumenical councils of the church" and the "solas" of the sixteenth century Protestant Reformation. 

De Servo Arbitrio:
On the Bondage of the Will (.pdf)
by Martin Luther

Table-Talk (.pdf)
Martin Luther

Commentary on Galatians (.pdf)
Martin Luther

Institutes of Christian Religion (.pdf)
John Calvin   Continue at Monergism

Is Open Theism a Type of Arminianism?

Is Open Theism a Type of Arminianism?

One of the reasons I started this blog was to provide a place to talk about Arminian issues, issues related to Arminian theology. (There is no “Arminian movement” as such, so all talk about Arminianism is about theology.) One of those questions is whether open theism, “openness of God” theology, is a version of Arminianism. Does it belong under the umbrella category “Arminian theology” or is it a “stand alone” theology vis-à-vis Arminianism? Are they separate or should Arminianism be regarded as the larger, broader doctrinal perspective and open theism a particular angle on that perspective?

Generally speaking, open theists want to be considered Arminians. Most of them were Arminians before becoming open theists; they still consider themselves Arminians. (A few open theist jumped right from some version of Reformed theology into open theism.)

Generally speaking, non-open theist Arminians do not want to include open theists among their ranks or treat open theism as a variation of Arminianism.

I think there are political reasons for that. Among evangelicals, anyway, Arminianism has long been accepted as a respectable tradition even by most Reformed evangelicals who strongly disagree with it. Arminians were among the founders of the National Association of Evangelicals. Who can seriously doubt that John Wesley should be considered evangelical? Yes, of course, there are those Calvinists and Lutherans who would like to own the label “evangelical” and exclude Arminians, but that’s not widely accepted by the movers and shakers of evangelicalism. If open theism can be considered Arminian, that gives open theists more of a voice, a place at the table, among evangelicals.  Continue at Roger Olson

FREE EBOOKS IN .PDF FORMAT

The Three Forms of Unity (.pdf)
The Heidelberg Catechism, the Belgic Confession and the Canons of Council of Dordrecht along with the Ecumenical Creeds

Shorter Catechism with Scripture Proofs (pdf)
From the Westminster Assembly. What is the chief end of man? A. Man's chief end is to glorify God,a and to enjoy him forever

Second London Baptist Confession of Faith - 1689 (.pdf)
The main body of the Westminster Confession was preserved in the London Confession of Faith of 1689

The Cambridge Declaration (1996)
Alliance of Confessing Evangelicals - Embraces the "essential truths of Christianity as those were defined by the great ecumenical councils of the church" and the "solas" of the sixteenth century Protestant Reformation.

De Servo Arbitrio: On the Bondage of the Will (.pdf)
by Martin Luther 

Table-Talk (.pdf)
Martin Luther

Institutes of Christian Religion (.pdf )
John Calvin 

On Prayer (.pdf)
John Calvin

Commentary on Genesis - Volume 1 (.pdf)

John Calvin

Many More HERE

Classic Articles & Resources on Reformed Theology

ARCHIBALD ALEXANDER (1772—1851)

A Practical View of Regeneration (.pdf)
Catechetical Instruction
Sinners Welcome to Come to Jesus
Thoughts on Religious Experience
The Day of Judgement
The Lord's Day
Over 40 More sermons and writings...

JAMES W. ALEXANDER

Consolation
My Brother's Keeper

AUGUSTINE

A Treatise on Grace and Free Will
Anti Pelagious Writings
Augustine on the New Life in Christ
A Treatise On The Predestination (.pdf)
A Treatise on the Gift of Perseverance (.pdf)
The Confessions of St. Augustine (.pdf)
Enchiridion
On Christian Doctrine
The City of God
more...

JOSEPH ALLEINE

A Sure Guide to Heaven (.pdf)
Alarm to the Unconverted (.pdf)

WILLIAM AMES

Baptism
Contentment
Justification
Creation
Hearing the Word
Sanctification
The Church Instituted
The Church Mystically Considered
Ordinary Ministers in the Church
The Covenant of Grace in the OT
The End of the World
Chart for Marrow of Theology
The Death of Christ
God and His Essence
The Decrees of God
The Subsistence of God  

See the rest HERE

Deacon Ministry in a Reformed Baptist Church

One of the hallmarks of reformed theology is captured in the cry of Sola Scriptura! We recall from 2 Peter 1:3 that the Lord has given us all we need for life and godliness – and this applies no less to life in the local church than to the individual Christian. As we consider the various way local churches deploy the office of deacon, it is painfully apparent that many of us have lost sight of the completeness of the wisdom our Lord has provided us and the reason for it – that how we serve Him and one another would be to the glory of His name and the good of His people.

The Scriptures are clear in describing two distinct offices (by this I mean positions with defined responsibilities) within the local church: elder/overseer/pastor and deacon are identified and qualified in 1 Tim 3. The men who serve in these offices are co-laborers, with distinctly different roles within the church. The account in Acts 6 gives a clear delineation between the two offices (with the Apostles as the spiritual shepherds at this time, prior to New Covenant elders), showing the service aspect of deacon ministry contrasted with the ministry of the word and prayer.   Continue at Grace Family Baptist Church

Outlines of Theology

Outlines of Theology

 

by A. A. Hodge

Table of Contents

 

Preface To First Edition
Preface To Revised And Enlarged Edition
1. Christian Theology; Its Several Branches; And Their Relation To Other Departments Of Human Knowledge
2. The Origin Of The Idea Of God And Proof Of His Existence
3. The Sources Of Theology
4. The Inspiration Of The Bible
5. The Scriptures Of The Old And New Testaments The Only Rule Of Faith And Judge Of Controversies
6. A Comparison Of Systems
7. Creeds And Confessions
8. The Attributes Of God
9. The Holy Trinity, Including The Divinity Of Christ, The Eternal Generation Of The Son, The Personality, Divinity, And Eternal Procession Of The Holy Ghost, And The Several Properties And Mutual Relations Of The Persons Of The Godhead
10. The Decrees Of God In General
11. Predestination
12. The Creation Of The World
13. Angels
14. Providence
15. The Moral Constitution Of The Soul Will, Conscience, Liberty, Etc.
16. Creation And Original State Of Man
17. The Covenant Of Works
18. The Nature Of Sin And The Sin Of Adam
19. Original Sin-(Peccatum Habituale)
20. Inability
21. The Imputation Of Adam's S First Sin To His Posterity
22. The Covenant Of Grace
23. The Person Of Christ
24. The Meditatorial Office Of Christ
25. The Atonement:Its Nature, Necessity, Perfection, And Extent
26. The Intercession Of Christ
27. The Mediatorial Kingship Of Christ
28. Effectual Calling
29. Regeneration
30. Faith
31. Union Of Believers With Christ
32. Repentance, And The Romish Doctrine Of Penance
33. Justification
34. Adoption, And The Order Of Grace In The Application Of Redemption, In The Several Parts Of Justification, Regeneration, And Sanctification
35. Sanctification
36. Perseverance Of The Saints
37. Death, And The State Of The Soul After Death
38. The Resurrection
39. The Second Advent And General Judgment
40. Heaven And Hell
41. The Sacraments
42. Baptism
43. The Lord's Supper
Appendix

HT: Monergism

Are you Reformed?

Richard Lucas is a Resident with The NETS Institute for Church Planting and a Ph.D. candidate in New Testament at The Southern Baptist Theological Seminary. He has writen two excellent articles describing the theological map of Reformed thought:

Source: 

Part 1 - Are You Reformed
Part 2 - Are You Reformed 

Perhaps the question has been posed to you at one time or another. The appropriate answer it seems depends almost as much on the questioner as the one replying. For those in the emerging “Young, Restless, and Reformed” category, they might not realize that not everyone else understands the self-describing moniker of “Reformed” in quite the same way.

I have two goals for these blog posts: 

1) to sketch out something of the landscape of those who consider themselves “Reformed”; and 

2) to provide some historical perspective to the development of the T.U.L.I.P. acronym in an effort to perhaps curb some misplaced enthusiasm.

Map of the Reformed Landscape

Here I’m merely surveying from my limited experience those who I’ve run into in the modern American Evangelical landscape. I also will focus on those groups most likely to interest readers of this blog, which is “self-consciously Evangelical, Reformational, and Baptistic.” My sympathies will become apparent as I don’t withhold my own biases along the way.  Continue at John Samson